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Thera 2.6: Melajina
Tipitaka >> Sutta Pitaka >> Khuddaka Nikaya >> Theragatha >> Thera(126):Melajina Adapted from the Archaic Translation by Mrs. C.A.F. Rhys Davids. Commentary (Atthakatha) By Acariya Dhammapala Note: 'C' in Pali text is pronounced as 'ch' as in 'China'. ---- Chapter II. Two Verses =126. Melajina= Reborn in this Buddha-age at Benares, in a nobleman's family, and named Melajina, he became distinguished for learning and accomplishments, and renowned in all the country. When the Exalted One(Buddha) stayed at Benares, in Isipatana, Melajina went to hear him preach the Path(Dhamma); and gaining faith, he entered the Monk’s order and won arahantship(enlightenment). 115 And when the bhikkhus(monks) asked how far he had acquired supernormal qualities, he uttered a 'lion's roar': ---- 131 Yadāhaɱ dhammamassosiɱ bhāsamānassa satthuno,|| Na kaŋkhamabhijānāmi sabbaññū aparājite.|| || 132 Satthavāhe mahāvīre sārathīnaɱ varuttame,|| Magge paṭipadāyaɱ vā kaŋkhā mayhaɱ na vijjatī' ti.|| || ---- 131 When I had heard the Lord(Buddha) preach the Path(Dhamma), No doubts my mind could From then on entertain In him all-knowing and invincible. 132 Nor in a mighty Lord like to him, Lord of the caravan,1 driver of men, Unmatched and grand, nor in the Path, the Rule,2 Can ever want of faith disturb my self. ---- 1 Cf. Dialogues, ii. 32. Satthavāhe, there rendered 'lord of the pilgrim band,' is here more literally reproduced. 2 Magge, paṭipadāyaṃ vā - i.e., 'the Ariyan Eightfold Path, and the Precepts, and so on' (Commentary). The verses may not seem an apposite reply; but if the Compendium of Philosophy (pp. 65, 210, 213) be consulted, it will be seen that the expulsion of all forms of doubt was held to be a very essential preliminary to transcending Path(Dhamma)al experience. ---- =2.1-6 126 Commentary on the stanza of Meḷajinatthera= The stanza starting with Yadā’haṃ dhammaṃ assasiṃ constitutes that of the venerable Thera Meḷajina. What is the origin? This one also, having done devoted deed of service toward former Buddhas, accumulationg meritorious deeds in this and that existence, was reborn in a family home at the time of the Blessed One Sumedha, and on having attained the age of intelligence, he, one day, happened to have seen the Blessed One going about for alms-food, became pious-minded, and offered Him fragrant (amoda) fruits, that taste sweet. On account of that act of merit, he wandered about his rounds of repeated rebirhts among divine and human beings, was reborn in the princely warrior (khattiya) clan, in Benares, when this Buddha arose, gained the name Meḷajina, reached proficiency in arts and sciences, became wise and clever (byatto) and became popular in all directions. When the Blessed One was residing at Isipatana, in Benares, he went to the monastery, approached the Master, listened to the truth (dhamma), aptly gained pious faith, became a monk, placed himself in the path of developing spiritual insight (vipassanā) and attained Arahantship even on that very day. Hence, has it been said in the Apadāna:– “The thousand-rayed Blessed One who became Buddha by Himself, the invincible, having arisen from His seclusion, specially came out fro collection alms-food (gocarāya). With fruit held in my hand, I saw Him and I approached the bull among men. Pious- minded and delighted, I made my offering of fruit, in the hole of my hand (avaṭaṃ) It was ninety four aeons (kappa) ago that I then made my offering of fruit. I do not remember any evil existence; this is the fruitful result of my fruit offering. My depravity had been burnt. … Buddha’s instruction had been carried out.” Having, however, attained Arahantship, on being asked, subsequently, by the bhikkhus(monks) thus: “Friend! Why had you attained the transcendental norm (uttarimanussa dhamma)? he spoke two stanzas, roaring the roar of a lion. 131. “When I listened to the truth (dhamma), while the Master was speaking, I do not remember to have any doubt in the in- vincible omniscient Buddha.” 132. “To me, there does not exist doubt either in the leader of the caravan, the great hero, the most excellent of charioteers or in the proper practice (paṭipadā) of the right path (magga). There, yadā means: at whatever time; ahaṃ does point out himself. Dhamma means: the teaching (dhamma) of the fourfold noble truths. Assosiṃ means; I listened to. Satthuno means: of the Master, owing to the meaning of instruction (sāsanaṭṭhena) to leadable living beings (veneyyānaṃ), with such benefits (attha) as relating to the present existence (diṭṭhadhammika) and so on. Kaṅkhaṃ means doubt. He is sabbaññū because of the meaning of knowing (jānanaṭṭhena) totally (anavasesato) the created (saṅkhata) and uncreated (asaṅkhata). Because of the absence of being defeated from any and everywhere, is aparājite. Owing to the meaning of aptly carrying to nibbāna, from the difficult journey (kantāra) of rounds of repeated rebirths (saṃsara) of leadable (veneyya) living beings.He is Satthavāha. What has been said is this:– “Subsequent upon (yato pabhūti) as and when the Master taught the truth (dhamma), dhammaṃ assosiṃ (I listened to the teaching of the fourfold noble truths), closely bore (upadhāresiṃ) and closely gained (upalabhiṃ) according to the ear-door; thence forward, owing to the knowing by means of self-made knowledge (sayambhūñāna) the conventional truths (sammutidhamma) comprising the conventional truths (sammutidhamma) comprising the created and uncreated (saṅkhatassaṅkhata) without any remainder (anavasesa), He is sabbaññū an omniscient Buddha, in Him who has the unobstructed (anāvarana) seeing (dassāvī); because of having overcome the five Māras and owing to not having been defeated by them, and because of the state of turning the wheel of truth (dhammacakka) unobstructed (appaṭihata), He is Aparājita (invincible); owing to the significance (aṭṭha) of transportation of leadable (veneyya) living beings from such difficut journeys as the difficult tract of greed and so on. He is Satthavāha, (the caraven leader); because of being highly heroic (vikkanta), He is Mahāvīra; because of the condition (bhāva) of not being dependent (paccaya) on others (para), kaṅkhaṃ mābhijānāmi (I do not remember any doubt) thus: “Is He, indeed, Buddha; or not?” in the uttame (most excellent well-self- awakened Buddhas), who had become best (pavara) sārathīnaṃ (of charioteers) because of taming by means of complete (accantika) control (damatha) owing to being the refuge (sarana) of tamers of men (purisadamma) for their difficulty in taming with other means. Na vijjati, there does not exist kaṅkhā, doubt, thus: “Indeed, is it conducive to escape from saṃsāra (niyyānika) or not so indeed?,” in such proper practice, paṭipadāya as good moral precepts and so on as well as in the noble path (magga), which had become connected with it (tadupādāya) and which was taught in that-like form (tathārūpa) with the speaking of the absence of doubt in the holy truth (ariyadhamma) here also, the absence of dubiousness in the holy Order of monks also has been spoken of; thus, it should be seen, because of there being no unstableness (anaññathā-bhāva) there, of what had been established (patiṭṭhita). The Commentary on the stanza of the Thera Meḷajina is complete. ----